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 men' gave an independent support to the nobler class of prophets. With their peremptory style, the prophets would never have succeeded in implanting a really vigorous religion, had not the 'wise men,' with their more conciliatory and individualising manner of teaching, supplemented their endeavours. The Babylonian Exile introduced a change into the habits of the 'wise men,' who, though some of them used the pen before the overthrow of the state, became thenceforward predominantly, if not entirely, writers on practical moral philosophy. Such was Sirach. He is not indeed a strictly original writer, nor does he lay claim to this. This is how he describes the nature of his work (xxxiii. 16)—

I too, as the last, bestowed zeal, and as one who gleans after the vintage; By the blessing of the Lord I was the foremost, and as a grape-gatherer did I fill the winepress.

Sirach, then, was first of all a collector of proverbs, and he found that most of the current wise sayings had been already gathered. It is not likely that up to xxxvi. 22 he merely combined two older books of proverbs (as Ewald supposed ), though it is more than probable that older proverbs do really lie imbedded in his work. But whether old proverbs or new, Sirach has this special characteristic, that he loves to arrange his material by subjects. This was already noticed by the early scribes, and is well brought out by Holtzmann in Bunsen's Bibelwerk, and I will merely refer to chap. xxii. 1-6, 'On good and bad children;' 7-18, 'The character of the fool;' 19-26, 'On friendship;' 27-xxiii. 6, 'Prayer and warning against sins of the tongue and lusts of the flesh;' 7-15, 'The discipline of the mouth;' 16-27, 'On adultery;' xxix. 1-20, 'On suretyship;' 21-28, 'An independent mode of life.' The plan of grouping his material is not indeed thoroughly carried out, but even the attempt marks a progress in the